Článek se zabývá interpretací filosofie Richarda Rortyho z pohledu postmoderní filosofie náboženství. V první části se autor blíže věnuje kontextu, v němž se Rortyho filosofie vyvíjela, a mapuje základní epistemologická a filosoficko-sociální východiska jeho tvorby. Argumentační linie části druhé naproti tomu směřuje k prokázání skutečnosti, že byť může být Rortyho filosofie interpretována jako veskrze sekulární, až ateistická, je uveditelná do souladu s některými koncepcemi postmoderního křesťanství. Na pozadí analýzy některých (zejména pozdějších) Rortyho textů a myšlenek lze totiž dokázat, že je jeho pohled na předmětnou problematiku nejen slučitelný s určitým, stále výrazněji se prosazujícím pojetím religiozity, ale že se jedná o perspektivu, kterou můžeme nahlížet jako další rortyovské stavění mostů mezi kulturními a intelektuálními tradicemi. Autor se snaží prokázat, že Rortyho konečná vize společnosti, v jejímž konceptuálním rámci sehrávají centrální úlohu takové pojmy, jako jsou solidarita, romance či naděje, se v nosných momentech podobá té, kterou prezentují autoři jako Gianni Vattimo či John D. Caputo., The article concerns itself with an interpretation of the philosophy of R. Rorty from the point of view of post-modern philosophy of religion. In the first part the author gives a detailed account of the context in which Rorty’s philosophy developed, and describes the groundplan of the basic epistemological and philosophico-social sources of his writings. In part two it is argued that, despite the fact that Rorty’s philosophy can be interpreted as thoroughly secular, or even atheistic, it can be brought into harmony with some conceptions of post-modern Christianity. On the basis of an analysis of some of Rorty’s (especially later) texts and thoughts, it can be shown that his view of the problematic of objectivity is not only in keeping with a certain, increasingly prominent, conception of religiosity, but that we are presented with a perspective which we can treat as a further building of bridges between the cultural and intellectual traditions, so typical of Rorty’s thought. The author attempts to demonstrate that Rorty’s final vision of society – in the conceptual framework of which a central role is played by such concepts as solidarity, romance and hope – is in certain important respects similar to the vision presented by such authors as G. Vattimo and J. D. Caputo., and Roman Madzia.
Text sleduje motív prehodnotenia zmyslu poznania a myslenia na základe funkcie omylu spočívajúceho v nároku na podstatu/pravdu v poznaní. Problém podrobne interpretujem v úzkom rozmedzí dvoch Nietzscheho textov, Lidské, příliš lidské (prvá hlava„O prvních a posledních věcech“) a Radostná věda (piata kapitola „My nebojácní“). Analýza omylu ústi do prehodnotenia zmyslu poznania, ktoré následne môžeme rozlíšiť na pozitívne a negatívne. Negatívne poznanie je chápané ako základné, zmysel majúce, ale zmysel nehľadajúce poznanie, ktoré nemá poznatok ako predpokladaný cieľ, jeho zmysel spočíva v jeho činnosti. Poznanie pozitívne je konceptuálne poznanie, ktoré po nahliadnutí jeho základnej nefunkčnosti v oblasti pravdy nadobúda funkciu orientácie. Myslenie prestáva byť na produkt zameranou činnosťou vymedzeného úseku času, je súčasťou žitia a pohybovania sa vo svete. Toto sa v druhej časti prehlbuje na analýzach vedomia a poznania z Radostné vědy, ktoré zdôrazňujú význam netematizovanosti v myslení a poznaní, zvlášť obrazom vedomia ako zrkadla. Tu je poznanie chápané ako pojmová konštrukcia bázy, ktorou je individuálne zažitá, netematizovaná skúsenosť. Omylom je tu potreba premeny neznámeho na známe na základe strachu. Táto potreba poukazuje na neznáme ako na činiteľa vykazujúceho problém, ktorý je nutný pre udržanie poznania., The text traces the motif of the re-evaluation of the sense of knowing and thinking based on the function of error consisting in the claim to ground/truth in knowledge. I interpret the problem in detail in the narrow confines of Nietzsche’s two texts, Human, All Too Human (the first heading “On First and Last Things”) and the The Gay Science (fifth chapter “We the Fearless”). An analysis of error issues in the re-evaluation of the sense of knowledge which, subsequently, we can distinguish into the positive and negative. Negative knowledge is understood as basic, having sense, but not sense-seeking, which does not have knowledge as the assumed aim, but whose sense consists in its activity. Positive knowledge is conceptual knowledge which, once one perceives its basic non-functionality in the area of truth, gains the function of orientation. Thought, when it stops being focused on a product by the directed activity of a demarcated section of time, is a part of living and moving in the world. This, in the second part, is deepened in analyses of consciousness and knowledge from The Gay Science, which stress the meaning of the unthematised in thinking and knowledge, especially the picture of consciousness as a mirror. Here knowledge is understood as a conceptual construction of the ground by which the unthematised experience is individually lived. The error here is the need to transform the unknown into the known on the basis of fear. That need points to the unknown as the agent that reveals the problem which is necessary for the maintenance of knowledge., Daniela Šterbáková., and Obsahuje seznam literatury
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